他化自在天授記品第十八
Chapter Eighteen: The Devas’ of the Paranirmita-vaśavartin Heaven Prediction of Enlightenment
爾時他化自在天王為首，與其眷屬八十那由他諸天眾等，見諸阿修羅、伽樓羅、龍女、龍王、鳩槃茶、乾闥婆、夜叉、緊那羅、訶羅伽闍天、四天王、忉利天、夜摩天、兜率陀天、化樂天等供養如來，聞授記已，欣喜踊悅皆得稱心，異口同聲而白佛言：「世尊！化樂諸天所說實際者，我等尚不見實況復見際。何以故？世尊！若見實者，可言見際。何以故？是人行於二處。住如是乘者，若善男子善女人，應為彼說此二種法。此二法者非真境界。世尊！若善男子善女人於不二法不信不入，雖復如是，此人發心望得菩提，當知是人行於非徑。何以故？此於菩提非道行故。世尊！若有眾生求菩提者，是人不見一法可覺。何以故？無有少法可得覺寤阿耨多羅三藐三菩提故。世尊！彼法非過去非未來非現在、非有為非無為、非有非無、非可識非可知非可捨非可修非可證。謂菩提者，彼法非與餘法作對治，餘法亦不與彼法作對治。何以故？彼法非雜煩惱非離煩惱，法體不可得，性自離故。此法不與彼法作對治，彼法亦不與此法作對治。何以故？一切諸法離諸相故。是故彼法非可知非可識非可捨非可修非可證。世尊！色生者離生相故，彼亦非可知乃至非可證，受想行識亦復如是。世尊！色滅者離色相故，彼亦非可知乃至非可證，受想行識亦復如是。世尊！過去者離過去相故，彼亦非可知乃至非可證；未來者離未來相故，彼亦非可知乃至非可證；現在者離現在相故，彼亦非可知乃至非可證。世尊！有為者離有為相故，彼亦非可知乃至非可證；無為者離無為相故，彼亦非可知非可識非可捨非可修非可證。世尊！如是等乃至為陰所攝，或過去所攝、現在所攝、未來所攝，或有為所攝、無為所攝，此等諸法皆不可得。以不得故，是故彼法非可知非可識非可捨非可修非可證。世尊！若有如是為求菩提發心修行善男子善女人，彼皆名為住菩薩乘。」
At that time, led by the King of the Paranirmita-vaśavartin Heaven, along with his retinue of eighty nayutas of devas, they saw the Asuras, Garuḍas, Nāga maidens, Nāga kings, Kumbhāṇḍas, Gandharvas, Yakṣas, Kiṃnaras, the devas of the Four Heavenly Kings, the Trāyastriṃśa Heaven, the Yāma Heaven, the Tuṣita Heaven, and the Nirmāṇarati Heaven making offerings to the Tathāgata. Having heard the predictions, they were delighted and jubilant, all feeling content. With one voice they said to the Buddha:
"World-Honored One! Regarding the ultimate reality spoken of by the Nirmāṇarati devas, we cannot even see reality, let alone see its limit. Why? World-Honored One! If one sees reality, one might speak of seeing its limit. Why? Such a person is practicing in two places. For those abiding in such a vehicle, whether good men or good women, one should explain these two kinds of dharmas to them. These two dharmas are not the true realm.
World-Honored One! If good men or good women do not believe in or enter the non-dual dharma, even so, if these people give rise to the aspiration for bodhi, know that they are traveling on a wrong path. Why? Because this is not the path of practice for bodhi.
World-Honored One! If there are beings seeking bodhi, these people do not see any dharma that can be awakened to. Why? Because there is not even a small dharma that can be awakened to anuttara-samyak-sambodhi.
World-Honored One! That dharma is neither past, nor future, nor present; neither conditioned nor unconditioned; neither existent nor non-existent; neither cognizable nor knowable; neither abandonable nor cultivatable nor realizable. As for bodhi, that dharma neither acts as an antidote to other dharmas, nor do other dharmas act as an antidote to it. Why? That dharma is neither mixed with afflictions nor separate from afflictions. The essence of dharmas cannot be obtained, because its nature is inherently separate. This dharma does not act as an antidote to that dharma, and that dharma does not act as an antidote to this dharma. Why? Because all dharmas are free from characteristics. Therefore, that dharma is neither knowable, nor cognizable, nor abandonable, nor cultivatable, nor realizable.
World-Honored One! The arising of form is free from the characteristic of arising, so it is neither knowable nor realizable. The same is true for feeling, perception, formations, and consciousness. World-Honored One! The cessation of form is free from the characteristic of form, so it is neither knowable nor realizable. The same is true for feeling, perception, formations, and consciousness.
World-Honored One! The past is free from the characteristic of the past, so it is neither knowable nor realizable. The future is free from the characteristic of the future, so it is neither knowable nor realizable. The present is free from the characteristic of the present, so it is neither knowable nor realizable.
World-Honored One! The conditioned is free from the characteristic of the conditioned, so it is neither knowable nor realizable. The unconditioned is free from the characteristic of the unconditioned, so it is neither knowable, nor cognizable, nor abandonable, nor cultivatable, nor realizable.
World-Honored One! Similarly, up to what is included in the aggregates, or included in the past, present, or future, or included in the conditioned or unconditioned - all these dharmas cannot be obtained. Because they cannot be obtained, therefore that dharma is neither knowable, nor cognizable, nor abandonable, nor cultivatable, nor realizable.
World-Honored One! If there are good men or good women who aspire to seek bodhi and practice cultivation in this way, they are all called those who abide in the bodhisattva vehicle."
爾時他化自在諸天咸各說已所知法已，以偈讚曰：
At that time, after the Paranirmita-vaśavartin devas had each explained the dharmas they understood, they praised the Buddha with verses, saying:
世尊善說盡有邊， 永不暫受六趣身， 世間無智畏生死， 發心欲度生死岸。
The World-Honored One skillfully teaches the end of existence, Never again to temporarily take on the body of the six realms. The world, lacking wisdom, fears birth and death, Giving rise to the aspiration to cross the shore of birth and death.
彼諸陰體不可得， 以陰性相本自空， 一切法空皆無相， 是故諸法離對治。
The essence of the aggregates cannot be obtained, As the nature and characteristics of the aggregates are inherently empty. All dharmas are empty and without characteristics, Therefore, all dharmas are free from counteraction.
自體即空無有物， 無有可知及修捨， 亦復非是可證法， 如來說有即非有。
Self-nature is empty, without substance, There is nothing to be known, practiced, or abandoned, Nor is there a dharma that can be realized, What the Tathagata speaks of as existing is non-existent.
相求菩提不可得， 助道諸法亦如是， 取心求佛不可得， 菩薩相求亦不得。
Seeking enlightenment through characteristics cannot be attained, The dharmas that aid the path are also like this. Seeking the Buddha with a grasping mind cannot be attained, Bodhisattvas seeking through characteristics also cannot attain.
堅著諸相愚癡輩， 彼等望得寤菩提， 顛倒境界取相行， 無智非行菩提道。
Those who cling firmly to characteristics are foolish, They hope to awaken to enlightenment, In an inverted realm, they practice grasping at characteristics, Without wisdom, they do not practice the path of enlightenment.
入佛境界離眾相， 名為智者如法行， 遠離諸相及無相， 亦離於空及不空。
Entering the Buddha's realm, free from all characteristics, Is called the wise one's practice according to the Dharma. Detached from characteristics and non-characteristics, Also free from emptiness and non-emptiness.
彼能寤解無上道， 於諸外道非境界， 亦非聲聞所能知， 又非緣覺之所趣。
They can awaken to and understand the unsurpassed Way, Which is not the realm of non-Buddhists, Nor can it be known by śrāvakas, Nor is it the path of pratyekabuddhas.
心得解脫淨無垢， 羅漢於法相應者， 及諸一切辟支佛， 非彼智慧之境界。
With minds liberated, pure and stainless, Arhats who are in accord with the Dharma, And all pratyekabuddhas, It is not within the realm of their wisdom.
彼句非為相心知， 及修少空亦不解， 若有解空說空者， 亦說諸法無自性。
Those sentences are not known by minds attached to characteristics, And those who practice a little emptiness also do not understand. If there are those who understand emptiness and speak of emptiness, They also speak of all dharmas as lacking inherent nature.
彼受佛教無毀訾， 是名善修空寂靜， 能寤難寤菩提道， 世尊於彼真導師。
They receive the Buddha's teachings without criticism, This is called well-cultivated emptiness and tranquility, Able to awaken to the difficult-to-awaken path of enlightenment, The World-Honored One is the true guide for them.
讚佛二足最尊已， 所獲無量諸功德， 迴施一切諸群生， 成佛覺寤未覺者。」
Having praised the Supreme One among the two-legged beings, The immeasurable merits thus acquired, Are dedicated to all sentient beings, To become Buddhas and awaken those not yet awakened.
爾時世尊知彼八十那由他他化自在天及以天王等得深信已，欲令大眾增益善根，故現微笑。爾時慧命馬勝以偈問曰：
At that time, the World-Honored One, knowing that the eighty nayutas of Paranirmita-vaśavartin devas and their kings had gained deep faith, wished to increase the good roots of the great assembly, and thus displayed a subtle smile. Then the venerable Aśvajit asked in verse:
二足世尊現微笑， 以知他化深信故， 未曾演說笑因緣， 唯願如來為解釋。
The World-Honored One of Two Feet displays a smile, Because He knows the deep faith of the Paranirmita-vaśavartin devas. The reason for the smile has not yet been explained, I only wish the Tathagata would elucidate it.
大聖今者非無因， 現是希有微笑相， 願佛開顯因緣義， 滅除大眾諸疑惑。
The Great Sage does not smile without cause, Showing this rare and wondrous smile. I wish the Buddha would reveal its meaning, To dispel the doubts of the great assembly.
由見世尊微笑故， 今此眾會悉懷疑， 憐愍一切世間者， 唯願敷演分別說。
Because of seeing the World-Honored One's smile, This assembly is now filled with doubt. O Compassionate One for all the world, Please expound and explain in detail.
此眾咸皆背生死， 合掌恭敬求涅槃， 斯等靡不懷猶豫， 無礙說者願斷除。
This assembly has all turned away from birth and death, With joined palms, respectfully seeking nirvana. None are without hesitation, May the Unobstructed Speaker remove their doubts.
悉皆正信善逝法， 心得開解離取著， 咸有淨信尊重心， 善哉牟尼願解說。
All have right faith in the Well-Gone One's Dharma, Their minds have gained understanding and left attachment. All have pure faith and reverent hearts, Well done, O Muni, please explain.
勇猛精進於佛法， 遠離疑網登聖路， 一切諸佛遊此道， 是故願除大眾疑。」
Courageous and diligent in the Buddha's Dharma, Leaving the net of doubts to ascend the noble path, All Buddhas travel this road, Therefore, please remove the doubts of the great assembly.
爾時世尊以偈答慧命馬勝曰：
At that time, the World-Honored One answered the venerable Aśvajit in verse, saying:
汝為憐愍大眾故， 以偈問我正是時， 具足辯才有巧便， 乃能問此微笑義。
Out of compassion for the great assembly, You ask me in verse at the right time, With complete eloquence and skillful means, You are able to inquire about the meaning of this smile.
以問如來現笑故， 必當利益無量眾， 是故一切眾會等， 皆得住於勝菩提。
By asking about the Tathagata's smile, It will surely benefit countless beings, Therefore, all in this assembly Will be able to abide in supreme bodhi.
知彼他化深信已， 故我現是微笑光， 一切隨順如來教， 為求菩提修妙行。
Knowing the deep faith of those Paranirmita-vaśavartin devas, I thus displayed this smile of light, All follow the Tathagata's teachings, Practicing wondrous deeds to seek bodhi.
觀察世法離諸相， 如見陽焰非真實， 愚者見焰謂是水， 欲求菩提勿同彼。
Observing worldly dharmas free from characteristics, Like seeing a mirage as unreal, The foolish see the mirage as water, Those seeking bodhi should not be like them.
取相貪樂凡夫境， 無智常怖於無相， 愚癡執相捨正路， 離相能獲妙菩提。
Grasping characteristics and delighting in ordinary realms, The unwise always fear non-characteristics, The foolish cling to characteristics and abandon the right path, Departing from characteristics one can attain wondrous bodhi.
妄想思量虛偽法， 隨所分別即被縛， 智者觀相悉皆空， 得上寂滅陀羅尼。
Falsely imagining and contemplating deceptive dharmas, One is bound by whatever is discriminated, The wise observe all characteristics as empty, Attaining the supreme quiescent dhāraṇī.
執相凡愚住惡心， 彼皆無智歸六趣， 輪迴逼迫受眾苦， 都由愚癡住相故。
The ordinary beings who cling to characteristics dwell with evil minds, They all lack wisdom and return to the six realms, Oppressed by samsara, they experience many sufferings, All due to foolishly abiding in characteristics.
著相眾生見諸陰， 佛與菩提及菩薩， 智者離相見空已， 能得無上大菩提。
Beings attached to characteristics see the aggregates, Buddha, bodhi, and bodhisattvas, The wise, seeing emptiness free from characteristics, Can attain supreme great bodhi.
住相之類增煩惱， 能觀無相得除結， 所謂結者即是相， 觀結無相即斷除。
Those who abide in characteristics increase afflictions, Able to observe non-characteristics, they remove fetters, What are called fetters are just characteristics, Observing fetters as non-characteristic, they are cut off.
若有分別求道者， 分別於道為障礙， 智者雖復行於欲， 彼欲即為無相行。
If one seeks the path with discrimination, Discrimination of the path becomes an obstacle, The wise, though they may engage in desires, Those desires become non-characteristic practices.
諸法無體不可得， 分別諸法說言空， 若離分別得無相， 彼即菩提更無餘。
All dharmas lack essence and cannot be obtained, Discriminating dharmas is said to be emptiness, If one departs from discrimination and attains non-characteristics, That itself is bodhi, nothing more.
聞於善逝說是語， 大眾除疑得無畏， 頂受牟尼所說法， 如智頂戴瞻蔔花。
Hearing these words spoken by the Well-Gone One, The great assembly removes doubts and attains fearlessness, Accepting with their heads the Muni's teachings, Like the wise wearing campaka flowers on their heads.
斯諸天眾獲無畏， 於我設供最無上， 亦知諸法佛境界， 當作世間大導師。」
These devas have attained fearlessness, Making supreme offerings to me, They also know the Buddha's realm of all dharmas, And will become great guides for the world.